353932014deuarticle0------Beinahe wie Moskau oder das alte Spanien – Ernst Bloch und HeidelbergMarkus Bitterolf, Oliver Schlaudt und Stefan Schöbel (Eds.): Intellektuelle in Heidelberg 1910-1933. Ein Lesebuch, Heidelberg (Edition Schöbel), 2014, pp. 71-78.Zudeick_P_2014C 277print / Druckxerox upon request / Fotokopie auf AnfrageZudeick_P_2014xerox upon requestPeter ZudeickArticles / Artikel353921995bularticle0------W tyrsene na izschezvashtiya chovek (In search of the vanishing human)E. Fromm, Chowekyt sa sebe si, Sofia (St. Kliment Ohridski, University Press) 1995, pp. 189-197.Zhulewa_G_1995aNo Copyno copy existent / keine Kopie vorhandenno copy existent / keine Kopie vorhandenZhulewa_G_1995no access / nicht zugänglichG. ZhulewaArticles / ArtikelArticles / Artikel353911995bularticle0------W tyrsene na izschezvashtiya chovek (In search of the vanishing human)Vek 21, Is. 11, (15.3.1995), p. 3.Zhulewa_G_19951947a-042print / Druckxerox upon request / Fotokopie auf AnfrageZhulewa_G_1995xerox upon requestG. ZhulewaArticles / ArtikelArticles / Artikel353902017zhodissertation0------An Analysis of Holden in Cages from the Perspective of >The Sane Society< [>健全的社会<视角下解析牢笼中的霍尔顿], Master thesis, English Language and Literature, Northeast Forestry University, Harbin, Heilongjiang, China 2017.姆•大卫•塞林格于1951年出版《麦田里的守望者》,一举成名,被誉为>当代风格独特的文学天才>;与此同时,该书被美国文学界公认为美国文学中的>现代经典<之一。该小说以二战后的美国为时代背景,当时美国物质生活极大丰富,人民的精神生活却是一片荒原,纸醉金迷的社会特征致使主人公霍尔顿对这虚伪的社会深恶痛疾。人本主义精神分析代表人物艾里希•弗洛姆融合了马克思的人本学说和弗洛伊德精神分析理论,提出社会像人一样,有性格特征并且会生病。人有病态的性格存在,社会也有病态的、不健全的性格存在。在虚伪世界和精神荒原并存的社会中,不健全的社会性格不仅导致>垮掉的一代<成了美国50年代的代名词,也成为《麦田里的守望者》中霍尔顿的牢笼,导致了霍尔顿精神世界的压抑、孤独和焦虑。为保持精神健全,霍尔顿必须挣脱这牢笼。本文基于弗洛姆的社会性格和关联需求理论,解析霍尔顿深陷于不健全社会性格的牢笼并踏上挣脱牢笼的三天情感关联旅程。全文共分五章:引言介绍了作者塞林格和小说《麦田里的守望者》,并且综述了小说的国内外研究现状;第二章概述艾里希•弗洛姆的>健全的社会性格<和>爱的关联<理论;第三章从盈利的社会、虚伪的世界和异化的人性三方面入手,详细探讨霍尔顿深陷于不健全社会性格的牢笼里;第四章从母爱、性爱和友爱三方面,着重探讨霍尔顿挣脱了不健全社会性格的牢笼;第五章得出结论,霍尔顿在虚伪腐化的世界里,通过与妹妹菲比建立爱的联系,感悟到他心中驻留已久的童真和快乐,最终冲破不健全社会性格的牢笼,不仅改变了自身孤独困苦的精神状态,也改变了看待世界的方式。并由小说世界推至现实社会,鼓励人们在当下社会中用友爱的方式去塑造健全的社会性格,用爱去关联这个社会。In 1951, >The Catcher in the Rye<, was published in North America, and its author J. D. Salinger became famous overnight and was hailed as the unique contemporary literary genius. At the same time, this novel was regarded as one of the modern canons by American literature. The background of this novel was the United States which had already become a powerfully political, economic and military country after the Second World War. Even though people at that moment enjoyed a rich material life, they suffered from spiritual wasteland to a large degree. The luxury and dissipation life made the protagonist Holden detest the phony world. Erich Fromm, a famous representative of the Humanistic Psychoanalysis, combined Marxist Humanistic Theory and Freud’s Psychoanalytic Theory, and announced that a society could have a character and be sick just like a human being. Thus, men could have neuroses and insane character, and a society could have social neurosis and the insane social character as well. The coexistence of the spiritual wasteland and the phony world made the generation in the fifties be labeled as the Beat Generation, and also became cages for Holden Caulfield in >The Catcher in the Rye<. These cages made Holden feel repressed, lonely and anxious. Therefore, to maintain his sane character, Holden must break cages which were caused by the insane social character. Hence, on the basis of the theory of the Social Character and Relatedness with Love, the dissertation aims to analyze Holden’s struggling in cages of the insane social character and breaking cages with love through his three-day wandering in New York. This dissertation contains five chapters. The introduction is about J. D. Salinger’s, >The Catcher in the Rye<, and literature review on this novel. The second chapter introduces Erich Fromm’s theory of the social character and the relatedness with love, and the third chapter aims to analyze Holden’s struggling in cages of the insane society from three aspects – the acquisitive society, the phony world and the alienated interpersonal relationship. The fourth chapter analyzes the explicit way of Holden’s breaking cages of the insane society from three aspects in sequence – motherly love, erotic love, and brotherly love. The fifth chapter draws a conclusion that Holden broke cages of the insane social character by establishing the union with his sister Phoebe in this phony world and feeling innocence and love which resided in his heart long time ago. Holden not only changed his depressed mental state, but also changed the way to look at the world. From the novel to the reality, this paper also encourages people to establish the sane social character by brotherly love and to relate this society through love. [Author’s translation]Zhu_Mengjuan_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhu_Mengjuan_2017no access / nicht zugänglichMengjuan ZhuDissertations / DissertationenDissertations / Dissertationen353892017zhoarticle0------An Analysis of Fromm's Historical Materialism [弗洛姆历史唯物主义观评析 ]弗洛姆的历史唯物主义观凸显了历史唯物主义的人本维度,他通过对马克思《1844年经济学哲学手稿》的精心解读,提出历史唯物主义既是人本主义和自然主义的综合,又是一种人类学的历史观,还是一种精神的存在论。这种从《1844年经济学哲学手稿》出发阐述历史唯物主义的思路,其合理之处在于看到了马克思在历史唯物主义思想形成过程中客观存在的内在联系,从而凸显了历史唯物主义的人本维度,但也存在着忽视马克思的思想在青年时期和成熟时期所发生的根本变化的局限性。Fromm's historical materialism emphasizes the humanistic dimension of historical materialism. He puts forward that historical materialism is both humanistic and naturalistic through the elaboration of Marx's economic philosophy of 1844 Of the synthesis, but also an anthropological view of history, or a kind of spiritual ontology. This is from the >Economic and Philosophical Manuscripts of 1844< to elaborate the idea of historical materialism, its rationality is to see Marx in the process of the formation of historical materialism in the objective existence of the internal relations, which highlights the historical materialism of the people Dimension, but there are also limitations that ignore the fundamental changes that occur in Marx's thought during the youth and the mature period. [Automatic translation]Social Sciences in Guangxi [广西社会科学], No. 2 (2017), pp. 56-61.Zhou_Yanzhen_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhu_Yanzhen_2017no access / nicht zugänglichYanzhen ZhuArticles / ArtikelArticles / Artikel353882016zhodissertation0------A Study on Erich Fromm’s Theory of Faith [弗洛姆信仰理论研究], Doctoral dissertation, Foreign Philosophy, Zhejiang University, Hangzhou, Zheijang, China 2016.对宗教、信仰的讨论是弗洛姆整体思想中的重要有机组成部分,但无论国内还是国外,有关这一主题的研究都存在较大局限。本文试图在考察弗洛姆思想发展脉络的基础上,借鉴国内信仰学的研究成果,运用>信仰主体——信仰行为——信仰客体<的动态逻辑框架系统重构弗洛姆相关理论,并将其置于伴随现代化进程而出现的>信仰危机<的历史背景下,通过横向与纵向比较发掘其理论之独特性,旨在为研究弗洛姆思想提供新的视角,也为当下社会信仰困境提供一定的启示。经历1926年放弃犹太教信仰与1937年扬弃正统弗洛伊德主义的两次思想转折后,弗洛姆形成无神论的>激进人道主义<思想,>人<成为弗洛姆研究宗教、信仰的逻辑起点和最终目的。>人的诞生<开始后,信仰主体作为一个处于自然、社会历史与生存两歧三个相互关联的维度中的身心、知情合一的人,其独特的多层次处境与生理-心理结构、机制,使其产生了追求生存意义、指向>谐一<的>x体验<,它在无意识层面构成了信仰的经验基础,其意识化与意识形态化都受到社会的制约,由于知性语言的社会过滤器作用和思虑作用,只有用普遍象征语言才能表达其丰富含义。信仰行为则是信仰主体对>x体验<的反应,不但是一种相信、信服的思想状态,更是信仰主体在具体的社会历史条件下全身心的、对自己生存答案的探索和践行。>同化过程<与>社会化过程<中形成的社会性格是信仰行为的基础。按照性格结构中创发性取向的多少,弗洛姆将信仰行为分为理性与分理性两种形式。弗洛姆将理性置于人格整体之中,剖析了理性、信仰、怀疑三者之间的辩证关系。理性信仰植根于人自己的体验,对自己思考力、观察力及判断力的了解与信赖,与理性怀疑相关联,它不仅体现在思考和判断领域,也体现在人的生活实践中。它促使人们怀着希望,进行一种持续的、积极的自我创造,有利于>人的诞生<。而非理性信仰是对某个神、某个人、某种思想或某种象征的盲目迷信,并非出于人自己的思想或情感的体验,而是以人对非理性权威的情感屈从和对现有意识形态的接纳为基础。如果社会宣扬的意识形态与社会性格之间具有差异,会造成人们思想与行为的分裂,形成>假信仰<现象。同时,弗洛姆还研究了自由意志与信仰选择的问题,作为温和决定论者,他为人们自由选择信仰的可能性留出了余地,并探讨了先知与禅师等理性权威的作用。信仰客体被弗洛姆视为> x体验<在不同社会历史文化结构中的概念系统呈现,按照>原始崇拜——母性人格神宗教——父性人格神宗教——理性一神论宗教——无神宗教——宗教消亡<的路线发展。在他看来,宗教演变是一个客观过程,与生产力水平、生产关系、人自身的心理状况、理性与情感能力等因素密切相关,并且在不同的阶段发挥着不同的历史功能,但这种发展并非后者取代前者的线性更迭,而是一种以某种宗教形态为主、显隐并存、进化和倒退交织并行的过程。根据社会条件所塑造的社会性格结构所导致的不同存在体验,弗洛姆将宗教分为权威主义和人道主义两种类型;根据它们对>人的诞生<的作用,分为积极和消极的宗教,但这些分类只是对其特征的分类,而不是对现实存在的宗教的分类,任何现存成体系宗教中,积极和消极、权威主义与人道主义均混合出现。最后,在呈现弗洛姆信仰理论的完整面貌后,本文指出了它的贡献与不足,并试图对其作出客观评价。[The discussion around religion and faith is a crucial organic component of Erich Fromm’s thoughts, but both Chinese and western studies on this topic had their own limitations. This dissertation, take the evolution of Erich Fromm’s thought and the theories of domestic beliefology into account, tries constructing the theoretical system of Erich Fromm’s study on the religion and faith with a dynamic framework that is >subject of faith – practice of faith – object of faith<, and places it into the historical background of >faith crisis< which is emerging in the progress of modernization, in order to figure out its distinctiveness through the horizontal and vertical comparison. On one hand, that would offer a new perspective of interpretating Fromm’s thought, and on the other hand, bring the inspiration of solving the problem of faith in present society as a stone from the other hill. The atheistic >radical humanism< had been formed after Fromm’s two transitions of thought, which are his giving up Judaism in 1926 and sublating of the orthodox Freudianism in 1937, so human became the logical starting point and the final purpose of Fromm’s study on religion and faith. Since >man’s birth< begins, as a man who is an unity of body and mind, knowledge and emotion, the subject of faith is living in a situation composed of three interdependent dimensions: the natural dimension, the social and historical dimension and the existential contradictions dimension. Therefore, >x-experience< that pursued the significance of life and pointed to the >ONE< stems from the unique situation and physiological-psychological structure and mechanism of human. Being the experiential basis of faith in one’s unconsciousness, its consciouslization and ideologicalization are restricted by society. Only can the symbolic language express its abundant implication due to the social filter effect and the cerebration of intellectual language. Practice of faith is the subject’ s response to his >x-experience<, not only a mind state of believing and conviction, but also an exploration and practice of subject of faith with all his heart and soul for his own solution to the existential problem in the concrete social and historical conditions. The social character molded in the assimilating process and the associating process is the foundation of the practice of faith. Fromm divided the practice of faith into two sorts: rational and irrational, according to the proportion of productive orientation in the character structure. He analyzes the dialectic relationship between reason, faith and doubt by placing reason into the whole personality to. The rational faith roots from one’s understanding and trusting of his own experience, his ability to think, observe and judge, in conformity with the rational doubt. It is embodied not both in the one’s thinking and judging process and in every action of his daily life. Also, it prompts human to be self-creating continuously with hope, and that is helpful to >man’s birth<. On the contrary, irrational faith is a blindly worship to a God, a person, a thought or a symbol, stemming from the submission to a irrational authority and the reception to the leading ideology instead of one’s own experience of thinking or feeling. If there’s a gap between the popular ideology and the main social character, one’ s mind and behavior would fight against each other, so the fake faith arises. Meanwhile, Fromm discussed the freewill and the choice of faith. As a soft determinist, he admits the possibility of choosing faith, and discusses the function of rational authority such as prophets and Zen master. Object of faith is considered as the appearance of the conceptualized system of >x-experience< in different social historical cultural structure by Fromm. The track of their development would be >primary totems worship – matriarchal anthropomorphic God religion – patriarchal anthropomorphic God religion – rational mono¬theism religion – atheism religion – the end of religion<. Fromm holds that the evolution of religion is a objective process influenced by productive forces and relations, man’ s mental conditions and the capabilities of reason and sentiment, and the function of each type of religion changes in different historical period. Nevertheless, the development of religion is not a latter-replacing-former linear course, but a complicated process that a type of religion dominates while the others still exists inconspicuously, with both the progress and the degeneration. According to the experience caused by the social character structure which has been molded by the social conditions, Fromm divides all religions into authoritarian and humanistic religion, and according to their affect to >man’s birth<, progressive and negative religion, but that’s not the classification to the real religion, but to its features, for in any real religion, the authoritarianism and the humanism is mixed together.– Finally, this dissertation tries to point out the contribution as well as the deficiency of Fromm’s theory of faith on the base of elaborating and interpreting it thoroughly. [Author’s translation]Zhou_Wen_2016aNo Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhou_Wen_2016ano access / nicht zugänglichWen ZhouDissertations / DissertationenDissertations / Dissertationen353872017zhoarticle0------On the Essence of >Symbol Consumption< from >Brand Effect< [从>品牌效应<看>符号消费<本质]符号消费的本质是一种文化消费,是一种把消费与文化体验挂钩、标榜消费者个人或群体身份认同和社会地位的一种消费方式。本文从符号消费现象形成的时代原因、心理机制、消费弊端入手,分析如何应对符号消费,并借鉴弗洛姆和马尔库塞的观点以及自己的感悟,提出相关建议。The essence of symbol consumption is a kind of consumption, which is a kind of consumption way which links the consumption and the cultural experience, advertises the individual or the group identity and the social status of the consumer. This paper starts with the causes of the times, the psycho¬logical mechanism and the consumption malpractice of the symbolic consumption phenomenon, analyzes how to deal with the symbol consumption, and draws the suggestions from the views of Fromm and Marcuse and their thoughts. [Automatic translation]China Newspaper Industry [中国报业], No. 14 (2017), pp. 16-18.Zhou_Quan_et_al_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhou_Quan_et_al_2017no access / nicht zugänglichQuan Zhou et al.Articles / ArtikelArticles / Artikel353862017zhodissertation0------Loneliness in >The Sea, the Sea< [《大海啊，大海》中的孤独], Master thesis, English Language and Literature, Guangdong University of Foreign Studies, Guangzhou, Guangdong, China 2017 [application of Fromm's theories to art].本文借助罗伯特•韦斯和本•米尤什科维奇关于孤独的理论,以及埃里希•弗罗姆对孤独这一普世情感的应对机制理论,探讨艾丽斯•默多克作品《大海啊,大海》中主人公查尔斯的孤独。本文共分为四章。第一章包括本书和作者的简介、文献综述以及本文理论框架。第二章着眼于孤独的表现和原因,主要分为社会和情感两个层面。此章分析将分别从查尔斯的童年、老年以及孤独的群体三个角度进行。第三章研究查尔斯如何应对孤独,主要分析施虐与受虐倾向。此外二、三两章还将涉及艾丽斯•默多克本人对孤独的态度。第四章为全文总结。孤独既是一种普世情感,也是人类注定的生存状态。如果深陷于孤独,人会变得绝望。学会和孤独和谐相处将是成长的必经之路。而尊重和关注他人是应对孤独并与孤独和谐共生的绝佳方式。Applying Robert Weiss and Ben Lazare Mijuskovic’s theory of loneliness as well as Erich Fromm’s theory of defense mechanism against this universal human feeling, this thesis forms an attempt to discuss the loneliness of the protagonist Charles Arrowby in Iris Murdoch’s novel >The Sea, the Sea<. The Thesis is divided into four chapters. Chapter One provides a brief introduction to the novel and the author, literature review and the theoretical framework of the thesis. Chapter Two focuses on the representations and causes of loneliness, which chiefly includes social and emotional aspects. Charles’ childhood, his agedness and the lonely crowd are analyzed at length respectively. Chapter Three analyzes Charles’ coping with his loneliness, which is sadism and masochism. Iris Murdoch’s attitudes towards loneliness will also be touched upon in these chapters. Chapter Four is conclusion. Loneliness is both a universal feeling and a predestined human condition. Overwhelmed by it, people act desperately; co-living with it peacefully is a required course for growing up. As for how to subdue it and to live with it in harmony, respecting and giving attention to others is a recommended way. [Author’s translation]Zhou_Jinsui_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhou_Jinsui_2017no access / nicht zugänglichJinsui ZhouDissertations / DissertationenDissertations / Dissertationen353852018zhoarticle0------On Erich Fromm’s Humanism Psychoanalytic Theory in Criticizing the Capitalist Society 论弗洛姆的人本主义精神分析学说对资本主义社会的批判目睹了第二次世界大战给人们带来的精神创伤后,法兰克福学派代表人物埃里希•弗洛姆将马克思主义与弗洛伊德主义相结合,围绕社会性格、消极自由、异化现象等领域展开了对资本主义社会的批判,创立了人本主义精神分析学说。弗洛姆认为资本主义社会的发展扭曲了人的性格并呈现出严重的病态。弗洛姆强调,必须进行全面的社会改革,从经济、政治、文化等方面入手,才能消除异化现象,促进社会的健全发展。After witnessing the trauma caused by the Second World War, Erich Fromm, the representative of the Frankfurt School, by combining Marxism with Freudianism, focused on such fields as social character, negative freedom and alienation to expand the critique of capitalist society and founded the theory of humanistic psychoanalysis. Fromm believed that the development of capitalist society distorted the character of human beings and appeared a morbid state. He emphasized the necessity of comprehensive social reforms and advocated starting with all aspects of economy, politics, culture and education to eliminate alienation and promote the sound development of society. [Author’s translation]Journal of Luoyang Institute of Science and Technology (Social Science Edition) 洛阳理工学院学报(社会科学版), No. 1 (2018), pp. 78-82.Zheng_Wanjun_2018No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZheng_Wanjun_2018no access / nicht zugänglichWanjun ZhengArticles / ArtikelArticles / Artikel353842018zhodissertation0------Fromm's Evasion of Free Psychology [弗洛姆逃避自由心理机制研究], Master thesis, Philosophy, Heilongjiang University, Harbin, Heilongjiang, China 2018.艾里希•弗洛姆是美籍德国犹太人,20世纪最著名的哲学家之一,他在哲学、宗教学、心理学、医学等多个领域都有非常卓越的建树。弗洛姆终生致力于弗洛伊德学说研究,逃避自由的心理机制是他的学术思想中最核心的部分,其观点散见于《为自己的人》《逃避自由》《健全的社会》和《爱的艺术》等著作之中。本文以《逃避自由》为主要解析资源,结合弗洛姆的其他专著、论文等来论述哲学家的逃避自由机制。逃避自由的心理机制始于20世纪30-40年代,身居德国的弗洛姆深刻地感受到这一时期以希特勒为首的纳粹党所掀起的民族主义浪潮。这种暗流涌动的思想中深藏着潜在的社会悲剧和不可预知的人类未来命运。有犹太人身份的弗洛姆更深刻地体会到犹太民族可能要遭遇的磨难。自由,这个人类所追求的美好生活状态,其实恰恰可能是需要逃避的灾难。正是在这样的背景之下,弗洛姆以弗洛伊德和荣格的心理分析学说为依据,对人逃避自由的原因进行了深度剖析,形成了他关于逃避自由的社会心理学理论。本论文共分四个部分,分别从逃避自由机制的原因、内涵、解决方法、意义和价值几个方面分析弗洛姆的理论。《绪论》部分主要论述了弗洛姆的民族身份和他学术道路和学术思想的关联以及对自由概念和逃避自由思想的根源进行了学术史的梳理,探讨了目前国内外对弗洛姆逃避自由机制的研究现状,并指出目前研究中尚有哪些主题存在可拓展的空间。第一章《逃避自由心理机制理论的生成背景》从个体和个体性概念入手来探讨自由和逃避自由思想的谱系,指出早在古希腊先贤的著作里(尤其是柏拉图)就存在对人自由意志的探讨。通过对自由谱系的勾勒,我们基本可以得出这样的结论,对于古希腊而言,自由和宇宙的神性有关,人在勇敢地说出>我<这个词之后,在形式上摆脱了与自然(宇宙)的关系,但从19世纪末20世纪初开始,随着弗洛伊德学说对人认知的刷新,自由不再是个体的私人叙事,而是对整个时代症候的诊断。弗洛姆正是在这个意义上开展自己的心理学研究的。第二章《逃避自由心理机制理论的切入路径》探讨了弗洛姆社会心理学的发生学原理,哲学家正是从宗教的角度发现逃避自由的路径和可能。弗洛姆之所以选择马丁•路德的宗教改革来分析宗教与自由的关系,是因为除了日常生活,宗教对于西方世界而言是窥见其行动秘密的重要线索。第三章《逃避自由心理机制的理论与现实》将重点放在逃避自由机制的具体情境和核心元素分析之上。具体而言,论文对弗洛姆理论视域中关于逃避机制中的几个重要术语进行了分析研究,确定了弗洛姆逃避自由的路径问题。最后,我们以希特勒的政治生涯和童年创伤为例,对逃避自由和个人意志的关系进行了分析,指出历史是许多因素的综合,并无规律可循,希特勒的存在完全是个偶然,但这个偶然却造成了世界性的灾难。Erich Fromm, a German-born Jew of American nationality and famous philosopher of the 20th century, devoted his life to the study of Freudian theory. His core idea is the doctrine of freedom and escape from freedom. His views can be found in works such as >Man for Himself>, >Escape from Freedom<, >The Sane Society< and >The Art of Loving<. This paper uses >Escape from Freedom< as the main analytical resource, combining with Fromm’s other monographs and papers to discuss the philosopher’s escape freedom mechanism. The paper is divided into four parts, which are the introduction and the other three chapters. The psychological mechanism of escaping from freedom appeared in 1930s and 1940s. Fromm, who was living in Germany, was profoundly aware of the nationalist wave of the Nazi party led by Hitler during this period. The latent social tragedy and unpredictable future of human beings were hidden in this kind of undercurrent thoughts. Fromm with Jewish identity had a deeper understanding of the hardships that the Jewish people might have to face. Freedom, the human pursuit of a better state of life, in fact, was probably the disaster that people need to escape from. It was under the circumstance that Fromm, based on Freud and Jung’s theory of psychoanalysis, analyzed the reasons why people escape from freedom thoroughly, and formed his own theory of social psychology about escaping from freedom. The introduction mainly refers to three aspects of the paper. Initially, the relationship between Fromm’s ethnic identity and his academic research and ideology is analyzed. As a son of Rabbi, Fromm had long been aware of the particularity of his ethnic group. The relatively well-off family enabled him to have a comprehensive and good education, which laid a solid theoretical foundation for his academic studies in the United States. Furthermore, the academic history of the concept of freedom and the idea of escaping from freedom is studied, the current status of research on Fromm’s escape freedom mechanism at home and abroad is discussed, and it is pointed out that there is still some space for the extension of those themes in current research. Finally, the innovation of the paper and the application of theoretical discourse are explained.– The first chapter, Individual and Individuality – The Pedigree of Freedom, discusses the pedigree of freedom and escape from freedom from the concept of individual and individuality, and indicates that early in the writings of ancient Greek sages (especially Plato) there was a discussion on human’s free will. By outlining the pedigree of freedom, we can basically reach such a conclusion that for ancient Greece, freedom is related to the divinity of the universe, and man, after bravely uttering the word >I<, in form, got rid of the relationship with nature(the universe).Beginning in the late 19th and early 20th centuries, with the renewal of human cognition by the Freudian theory, however, freedom is no longer an individual’s private narrative, but a diagnosis of the symptoms of the whole era. Fromm carried out his own psychological research in this sense.– The second chapter, The Religious Dimension and the Ideological Dimension of Freedom from the Perspective of Fromm’s Theory, explores the genesis principle of Fromm’s social psychology, and it is from the angle of religion that philosophers discovered the way and possibility of escape from freedom. The reason why Fromm chose Martin Luther’s religious reform to analyze the relationship between religion and freedom is that in addition to daily life, religion is an important clue for the western world to get a glimpse of its action secrets.– The third chapter, the reasons for escape from freedom and How to make it possible, focuses on the specific context and the analysis on the core element of the mechanism of escape from freedom. Particularly, several important terms about escape mechanism in Fromm’s theory are analyzed and studied, and the way of Fromm’s escape from freedom is also determined. Finally, taking Hitler’s political career and childhood trauma as an example, we analyze the relationship between escape from freedom and personal will, and point out that history is a synthesis of many factors, and there is no rule to follow. Hitler’s existence is entirely accidental. But this accident caused a worldwide disaster. [Author’s translation]Zheng_Qi_2018No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZheng_Qi_2018no access / nicht zugänglichQi ZhengDissertations / DissertationenDissertations / Dissertationen353832017zhoarticle0------How to Make Children Have the Ability to Love – Reading >The Art of Loving< [如何让儿童拥有爱的能力——读《爱的艺术》随想]《爱的艺术》是德裔美籍心理学家和哲学家艾里希•弗洛姆最著名的作品。爱是一门艺术,爱是人格整体的展现,要求发展爱的能力,就需要努力发展自己的人格。在一个孩子身上,>我<字几乎还没有形成,每个孩子都同母亲融为一体。让儿童拥有爱的能力,是教育的最终目标。学会爱自己,学会爱他人,只有爱,才是教育永恒的话题The art of love is the most famous work of the American-American psychologist and philosopher Erich Fromm. Love is an art, love is the personality of the overall show, the ability to develop love, you need to strive to develop their own personality. In a child, >I< almost did not form the word, each child is integrated with the mother. Let children have the ability to love, is the ultimate goal of education. Learn to love yourself, learn to love others, only love, is the eternal topic of education. So, how can children have the ability to love it? Let children have the ability to have. Some people mistakenly believe that […] [Automatic translation]Basic Education Forum [基础教育论坛], No. 15 (2017), p. 49.Zhao_Zekun_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhao_Zekun_2017no access / nicht zugänglichZekun ZhaoArticles / ArtikelArticles / Artikel353822017zhodissertation0------A Study of Alienation in Ian McEwan’s >Saturday< [对伊恩•麦克尤恩《星期六》异化主题思想的探究]麦克尤恩被普遍认为是当今英国文学领域最优秀的小说家和剧作家之一。作为一个多产的作家,《星期六》只是他的杰作之一。自2005年发表以来备受评论界的关注和研究,研究的角度也各不相同。他们大都研究小说中的主人公心理、伦理道德、社会政治危机及创伤主题,同时也有从叙事技巧对其进行研究的,主要包括空间叙事、时间及自由叙事等。本论文作者发现异化也是《星期六》的一个重要主题,很值得深入系统地进行研究。因此,本论文主要运用埃里希•弗洛姆的异化理论来探究麦克尤恩《星期六》所表现的这一主题,希望本研究对该经典作品的解读提供一个新视角,拓展对该小说和作家的研究。本论文将借助埃里希•弗洛姆的异化理论研究分析《星期六》这部小说,主要从社会异化、人与人关系异化、人的自我异化三个方面分别进行阐释。通过以上详细分析,文章最后得出结论,《星期六》这部小说充分表现了现代社会和现代人异化这一深刻主题。它体现了麦克尤恩对和谐社会、友好人际关系、健康人性的企盼以及对人类社会的终极关怀。Ian McEwan is widely regarded as one of the outstanding novelists and playwrights in the world of the English literature. He is also a prolific writer, and >Saturday< is only one of his masterpieces. It has been frequently studied by literary critics from multiple perspectives since its publication in 2005. Most of them have made thematic studies of the novel such as the psychology of the main characters, ethics and morality, socio-political issues and trauma. Others have done researches in its narrative techniques which mainly include spatial narrative, free narrative and chronological narrative. The author of this thesis demonstrates that alienation is also an important theme of Saturday, which deserves an intensive research. So this thesis intends to make such an attempt with the application of Erich Fromm’s theory of alienation. It is hoped that this study will contribute to a better interpretation of the writer and the novel, and extend the research in both of them. The thesis endeavors to place Saturday under a close examination with the help of Erich Fromm’s theory of alienation. It will be conducted in three aspects: a thorough analysis of the alienated society, the alienated interpersonal relationship and the alienated self reflected in the novel. By means of these analyses the thesis finally draws the conclusion that Saturday, in a large sense, expresses the theme of alienation of modern society and people. Through it Ian McEwan expresses his hope for a harmonious society with friendly human relationship and man’s benign humanity, and ulti¬mately his deep concern for human future. [Author’s translation]Zhao_Xinghua_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhao_Xinghua_2017no access / nicht zugänglichXinghua ZhaoDissertations / DissertationenDissertations / Dissertationen353812017zhoarticle0------Reflections on the >Sound Society< – From Fromm’s Alienated Society to Perfect Society [从异化社会通向健全社会的思考—弗洛姆《健全的社会》评析]在《逃避自由》一书中,弗洛姆分析了人类逃避自由的社会心理机制形成的原因之后,他又进一步在《健全的社会》一书中根据异化概念分析了这种逃避行为的具体社会原因。在《健全的社会》一书中,弗洛姆就现代社会人类的异化现象分析了现代人的精神状况是否健全,并详细阐述了满足人类健全精神的基本需要和建设健全社会的总体性构想。通过对弗洛姆《健全的社会》中对资本主义社会批判理论和建设健全社会思想的分析,可以使我们进一步认识资本主义社会的异化现象,并找到从异化社会通向健全社会的具体途径。In the book >Escape from Freedom<, Fromm analyzes the reasons for the formation of the social mechanism of freedom of mankind, he further analyzes the concept of alienation in the book >Sound Society< The specific social causes of evasion. In the book >Sound Society<, Fromm's analysis of the alienation of human beings in modern society is a reflection of the perfection of the mental state of modern people, and elaborated on the basic needs of human health and the overall concept of building a sound society. By analyzing the critical theory of capitalist society and building a sound social thought in Fromm's >sound society<, we can further understand the alienation of capitalist society and find a concrete way from an alienated society to a sound society. [Automatic translation]Theory Research [学理论], No. 7 (2017), pp. 107-108.Zhao_Qiumeng_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhao_Qiumeng_2017no access / nicht zugänglichQiumeng ZhaoArticles / ArtikelArticles / Artikel353802018zhoarticle0------Could Europe Regain the >Ability to Love<? 欧洲是否还能重拾>爱的能力<?欧洲似乎掉进了一个陷阱,既不想后退,又无兴趣前进,但又因经济代价太大而不能维持现状>爱<无疑是人类历史上最为激动人心、同时又最让人沮丧失望的话题了。德国裔美国心理学家艾里希•弗洛姆是第一个从科学的角度研究>爱<的学者,他在其1956年出版的经典著作《爱的艺术》中写道,大多Europe seems to have fallen into a trap. It does not want to retreat and it is not interested in moving forward. However, because of too much economic cost, it is unsustainable that >love< is undoubtedly the most exciting in human history and the most frustrating and disappointing topic. The German-American psychologist Erich Fromm was the first scholar to study >love< from a scientific perspective. He wrote in his classic 1956 book >The Art of Loving<. [Author’s translation]China Investment 中国投资, No. 7 (2018), pp. 30-31.Zhao_Ke_2018No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhao_Ke_2018no access / nicht zugänglichKe ZhaoArticles / ArtikelArticles / Artikel353792018zhodissertation0------Research on Fromm’s Freedom Thought in the View of Marxism [马克思主义视域下的弗洛姆自由思想研究], Master thesis, Philosophy, Xinjiang University, Urumqi, Xinjiang, China 2018.弗洛姆作为人道主义哲学家, 人的问题贯穿其思想的始终。自由理论作为其理论的核心具有丰富的内涵。区别于传统的自由思想, 弗洛姆认为传统的自由观因为缺乏人的心理分析而不得不使用笼统且抽象的语言来解释自由问题, 难以认识到自由的本质, 因此, 他主张从心理学和哲学两个方面来阐述自由的概念。弗洛姆传承弗洛伊德的精神分析学理论, 把心理学的分析引入到其自由思想当中, 构成了其独具特色的心理学视角的自由思想。弗洛姆心理学的独特视角为自由思想的研究打开了新的窗口, 让人们能在微观层面一窥自由的奥妙。但弗洛姆自由思想本身也存在着抽象人本主义的自由观, 片面夸大自由主体的心理作用, 自由实现路径的空想等不容忽视的问题。马克思的实践自由观正是克服弗洛姆自由局限性的利器。在马克思看来, 自由问题在本质上可以归结为实践的问题, 自由在实践中产生、完善和发展。弗洛姆自由思想局限性产生的原因离不开其对于实践的背离, 没有完全认识到实践的主体是现实的个人, 个人的心理也只是实践中发展的产物等。因此, 本文试图通过马克思的实践自由观对弗洛姆自由思想的局限性进行尝试性的克服, 以马克思实践的现实的主体取代弗洛姆抽象的自由主体, 以共产主义社会取代弗洛姆健全社会的空想。Fromm as a humanitarian philosopher, the problem of the person runs through his thoughts. Freedom theory has rich connotations as the core of its theory. Different from the traditional free thinking, Fromm believes that the traditional view of liberty has to use general and abstract language to explain the issue of freedom because of lack of human psychological analysis. It is difficult to recognize the essence of liberty. Therefore, he advocates from the perspective of psychology and Two aspects of philosophy explain the concept of freedom. Fromm inherits Freud’s psychoanalytic theory, introduces the analysis of psychology into his free thought, and constitutes his unique free psychology perspective. The unique perspective of Fromm’s psychology opens a new window for the study of liberal thoughts, allowing people to have a glimpse of the mysteries of freedom at the micro level. However, Fromm’s free thought itself also has the concept of freedom of abstract humanism, one-sided exaggeration of the psychological role of the free subject, and the free-realization of the path of fantasy, which cannot be ignored. Marx’s concept of practical freedom is a weapon that overcomes the limitations of Fromm’s freedom. In Marx’s view, the problem of freedom can be attributed to the problem of practice. Freedom is produced, perfected and developed in practice. The reason for the limitation of Fromm’s thought of freedom is inseparable from its deviation from practice. It is not fully realized that the subject of practice is a real individual, and the individual’s psychology is only the product of development in practice. Therefore, this paper attempts to overcome the limitations of Fromm’s free thought through Marx’s concept of practical freedom, replace the free subject of Fromm’s abstract with the practical subject of Marx’s practice, and replace the Fromm perfection with a communist society. The dream of society. [Author’s translation]Zhao_Feng_2018No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhao_Feng_2018no access / nicht zugänglichFeng ZhaoDissertations / DissertationenDissertations / Dissertationen353782017zhoarticle0------On Fromm's Marxian Theory [试论弗洛姆的《马克思论人》]弗洛姆在《马克思论人》中重点分析了马克思的异化理论,关于人的本质理论和马克思一以贯之的人本主义脉络,试图通过这一系列的分析展现其人道主义马克思主义思想。本文试图通过梳理分析弗洛姆的人本主义马克思主义思想,批判弗洛姆对马克思主义的误解。Fromm's theory of man, Fromm focuses on Marx's theory of alienation. On the theory of man's essence and Marx's consistent humanistic context, Fromm tries to demonstrate his humanitarian Marxism through this series of analyzes thought. This paper tries to analyze Fromm's humanistic Marxism and to criticize Fromm's misunderstanding of Marxism. [Automatic translation]Yangtze River Series [长江丛刊 ], No. 33 (2017), p. 77.Zhao_Feng_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhao_Feng_2017no access / nicht zugänglichFeng ZhaoArticles / ArtikelArticles / Artikel353772017zhoarticle0------A Little New Understanding of >Love at First Sight< [对>一见钟情<的一点儿新认识]心理学认为,一见钟情现象的出现大多是因为女孩子在他人身上找爸爸的影子,男孩子在她人身上找妈妈的原型。弗洛姆在他的《爱的艺术》中这样写道:造成神经机能病态爱情的基本条件是>相爱的<一方或双方都牢牢地抓住父亲或母亲的形象,并把他以前对父亲或母亲怀有的感情、期待和恐惧成年后都转移到>所爱者<身上。这些人从来没有超越儿In positive psychology, the phenomenon of love at first sight appears mostly because the girl looks for the shadow of father on the other person, and the boy looks for the mother's prototype on her person. In his book >The Art of Loving<, Fromm writes: The basic condition that causes a neurotic morbid love is that one or both of the >beloved< friends firmly grasp the image of the father or mother and put him in the past to his father Or mother's feelings, hopes and fears are all transferred to >beloved< as adults. These people never surpass children [Automatic translation]Popular Psychology [大众心理学], No. 11 (2017), p. 41.Zhang_Yanping_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhang_Yanping_2017no access / nicht zugänglichYanping ZhangArticles / ArtikelArticles / Artikel353762018zhoarticle0------On Fromm's Thought of Escaping Freedom [浅谈弗洛姆的逃避自由思想]弗洛姆一生致力于研究现代人的性格结构以及有关心理因素和社会因素相互作用的问题,《逃避自由》弗洛姆热烈探究自由之于现代人的含义,他努力教导人们自由而不孤独、自爱而不自私、理智判断而不找合理化借口,拥有信仰但不迷信科学。Fromm's life devoted to the study of modern people's personality structure and the interaction between psychological factors and social factors. In >Escape from Freedom< Fromm enthusiastically explores the meaning of freedom for modern people, he strives to teach people freedom, not loneliness, self-love, not selfishness, rational judgment, not seeking rationalization excuses, having faith but not superstitious science. [Automatic translation]Popular Literature [大众文艺], No. 13 (2018), pp. 244-245.Zhang_Xueting_2018No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhang_Xueting_2018no access / nicht zugänglichXueting ZhangArticles / ArtikelArticles / Artikel353752015zhodissertation0------A Call for Sane Personality – The Psychoanalysis of Virginia Woolf's >Years< [对健全人格的呼唤 - 弗吉尼亚•伍尔夫《岁月》的社会心理学解读], Master thesis, English Language and Literature, Inner Mongolia University, Hohhot, Inner Mongolia Autonomous Region, China 2015 [application of Fromm's theories to art].弗吉尼亚•伍尔夫是20世纪英国最杰出的现代主义作家之一。作为1937年美国畅销书,《岁月》是她集中反映英国社会生活的一部小说。它颠覆作家以往意识流小说的创作手法,将>事实<与>想象<相结合,以家庭成员对话和人物内心独白折射社会现实,是作家创作的新尝试,然而评论家对此却褒贬不一本论文将运用人本主义精神分析学家埃里希•弗洛姆的社会心理学揭露《岁月》中西方资本主义社会经济制度下人格异化现象以及消极的社会性格,从而挖掘作家伍尔夫对现代人人格发展的担忧,及她对健全人格的呼唤。《岁月》的章节由十一个不同年份组成。据此,作者分析了小说中英国从十九世纪八十年代到二十世纪三十年代的社会背景和社会变化,同时结合弗洛姆对十九、二十世纪资本主义社会的比较型诊断,说明资本主义社会在物质文明进步的同时所产生的精神倒退,揭露以市场为中心的社会经济体制阻碍人格发展的事实与进程。伍尔夫的对比手法则反映出由此产生的人、自然和社会关系不和谐现象。在此基础上,作者运用弗洛姆的>异化<概念剖析人物自我感缺失及人与同胞疏离的异化现象,从而揭露小说中无助与压抑、冷漠与伪善的消极社会性格。重塑健全人格至关重要。主人公通过培养自我感和创造性逐渐实现反异化的自我救赎,通过爱与交流缓解人与人之间的疏离。而小说中人物对大自然的热爱,自然成为人类心灵的庇护,则有力证明了人类亲近自然促进健全人格的发展。所以,作家伍尔夫在《岁月》中呼唤健全的人格。因为在现代社会市场主导一切的经济体制下,异化现象已相当普遍。异化对健全社会和健全人格都有损害与阻碍作用。重塑健全人格对现代人已迫在眉睫。Virginia Woolf is one of the most distinguished British modernist writers in the twentieth century. >The Years<, as the 1937 bestseller in the United States, is her novel that focuses on the British social life. Its writing techniques differ from her previous stream-of-consciousness novels. Woolf combined >facts< and >vision<, mirroring the social reality through dialogues and interior monologues of the Pargiter family members. It is an innovation of Woolf’s creation, but critics have not yet reached an agreement on it. Based on the humanistic psychoanalyst Erich Fromm’s socio-psychology, the thesis is an exposure of the phenomenon of alienated personality and negative social characters under Western capitalist social and economic system. It explores Woolf’s concern with the personality development of modern people and her call for sane personality. The Years cover eleven different years. Accordingly, the author of the present study analyzes social backgrounds and changes of Britain from 1880s to 1930s with Fromm’s comparative diagnosis of the nineteenth and twentieth century. It suggests the spiritual retrogression of capitalist society despite the material civilization and uncovers how social and economic system of market-orientation hindered the personality development. Woolf’s technique of contrast is to expose the disharmonious relationship between human, nature and society caused by capitalist system. Fromm’s concept of >alienation< is used to analyze the alienation phenomenon including protagonists’ lack of a sense of self and estrangement between people. Negative social characters, such as powerlessness and repression, indifference and insincerity are exposed. The restoration of sane humanity is of vital importance. Protagonists realize self-salvation against alienation through cultivation of a sense of self and productiveness, and they relieve estrangement between them by love and communication. Their love for nature and nature as a shelter for human soul suggested that intimacy between human and nature is able to promote the development of the sane personality. Therefore, Woolf’s call for sane personality in The Years can be recognized. Since alienation is widespread in modern society under the economic system of market-orientation, it is impairment and hindrance to a sane society, as well as a sane personality. It is vital and urgent to restore a sane personality for modern people.] [Author’s translation]Zhang_Xin_2015No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhang_Xin_2015no access / nicht zugänglichXin ZhangReviews / Rezensionen353742017zhodissertation0------>The Economic and Philosophical Manuscripts of 1844< in the Vision of Frankfurt School [法兰克福学派视域下的《1844年经济学哲学手稿》], Master thesis, Foreign Marxist Research, Henan University, Kaifeng, Henan, China 2017.法兰克福学派的社会批判理论具有很强的现实针对性,反映了19世纪30年代的时代特征。关于法兰克福学派的政治观点,主要反映在霍克海默、阿多诺、马尔库塞等人对大众文化理论的批判中。法兰克福学派被称为新马克思主义的代表派系,他们打破实证主义,以反实证主义的视角重新审视社会现状。法兰克福学派不仅继承了青年黑格尔学派的相关理论,而且受到叔本华和尼采非理性思想影响,还吸收了新康德主义和韦伯的文化批判理论。其中,马克思早期著作《1844年经济学哲学手稿》(以下简称《手稿》)中的异化概念对法兰克福学派影响最为深刻,他们以此为根基,创立了一套特色的社会批判理论体系,并由此进入到对资本主义意识形态批判中,在法兰克福学派理论家的眼中,批判是理论特色的标志,批判理论高于哲学,且与哲学思想形成对立。法兰克福学派的批判理论,批判否定一切现存的事物,同时,对一切事物真理追求复归到事物自身之中。20世纪的30年代,法兰克福学派批判视角开始转变,那时西方工人的运动处于低潮时期,法西斯的集权主义者在欧洲迅速崛起,在此种背景下,法兰克福学派的理论家们的研究重心不在是无产阶级所具有的强大的革命信念,而转向了对工人阶级意识形态研究,由此进入对《手稿》工人阶级的同情和关注的视域中。他们试图唤起人们理性觉醒,来打破实证主义的思维模式。在《启蒙辩证法》中,霍克海默和阿多诺指出从启蒙运动至今,人类的理性虽然获得了一些成就,但是与此同时,人类的理性坠入了实证主义思维模式中,在现代化的工业社会中,人类理性的思考和反思,沦为了奴隶,成为了工具,这种理性不在是服务于民,而是成为人类谋取利益的手段,理性的背后是一种钱权交易、是一场话剧表演、是一种景观社会。理性失去了为人类自由而奋斗的意义,不在是忠诚服务者,却成为人类的统治者。对此,法兰克福学派理论家在研究工业社会的高级文化、通俗文化等问题时,他们都围绕着对理性问题的研究。他们通过对资本主义的工业文化的批判,进而对整个意识形态的批判。在法兰克福学派对资本主义意识形态的批判中,我们可以来理解《手稿》对国民经济学家批判,马克思批判了国民经济学家所遵循的经济理性原则,是否科学,是否现实,是否符合工人的利益。法兰克福学派的理论家们对这种所谓的经济理性原则,进行了深刻的思考,揭示了资本主义经济理性的背后,所掩饰的个人经济利益、个人的权利以及人与人等级划分等问题。法兰克福学派以敏锐的视角发掘到资本主义经济理性原则背后,人类对理性意义错误的理解。由此,对理性问题的研究成为法克福学派理论家们新的研究路径。为了对理性问题的研究,马尔库塞和弗洛姆对《手稿》的异化理论进行分析,探究人类理性到底是什么?人类如何才能保持理性?他们对人的本质问题进行了深入的思考,并吸收了《手稿》的异化理论,且不局限于《手稿》涉及到的劳动产品异化等问题的研究范围,而是把异化问题的视域拓展到工业文化以及其它人类现实生活领域中,揭示出现实生活的方方面面也存在许多异化问题。马尔库塞对《手稿》异化劳动问题的研究,把劳动问题复归到现实,指出了人的劳动属性不属于自身的原因,失去的到底是什么?他们认为,劳动与人本质分离,根源是个性自由的丧失。此外,他们把马克思对人与劳动的关系研究,看成是理性自反性的折射,理性具有的自反性,可以对现实活动产生新的认识。马尔库塞、弗洛姆认为马克思和他们一样,也站在这样理性的视角,他们的理性基础都是重视人类的价值,强调个性自由和思维的能动性以及关心人的生命以和生存状况,由此他们共同走进了人道主义视域。马尔库塞和弗洛姆试图在人道主义视角中,唤起人们对人本质问题新认识,通过人道主义唤醒人们的良知,构建伦理道德价值观,来约束人们的活动。他们关注现实生活,对现实生活中存在的问题,进行人道主义批判。在现实生活中,他们对人个性自由的发展,进行考察、分析。通过现实生活中个性自由程度的考察,来判断当下人的理性是否真合理,是否真自由,是否真得到解放。施密特继承了马尔库塞和弗洛姆提出的新课题,施密特在《马克思的自然概念》一书中,把人对现实生活问题的理解,归于人与自然关系的研究。施密特继承了《手稿》人与自然关系的理解,并在此基础上提出,实践活动是连接人与自然关系的中介桥梁。但是,施密特并没有过于关注人的实践活动,认为对现实的关注不能只是实践活动,最重的是《手稿》中的感性思想,施密特把《手稿》中的感性思想与现实活动结合起来,认为感性的现实活动才是探求人类寻求真理的标准,施密特把情感问题与现实生活结合起来,关注人的情感、感受。由此看出施密特也陷入的马尔库塞的人道主义视角中,他们表达的情感是一致的。因此,施密特感性现实活动,最终也走进了人道主义视域。在法兰克福学派对感性问题的研究中,维尔默把感性、情感的研究纳入到对美学思想的研究。通过人对事物美的认识,来分析个人情感等问题。他追求情感产生的根源,挖掘美学思想中蕴含的感性思想。维尔默的美学思想与《手稿》美学思想不同,《手稿》指出>劳动创造了美<马克思认为人的美学思想来源于人的劳动过程,人在劳动中通过五官感受,产生了对美的认识,马克思强调个人与个人之间对美学思想认识的差异性,每个人对美的认识都是不同的。维尔默强调美学思想的大众化认同,认为人对美学思想统一认识是人与人之间思想发生碰撞后,产生对审美的统一。由此建构起统一的审美标准。可见维尔默美学思想是一个否定之否、不断批判再批判的过程。维尔默追求理性的方式其实是一种批判再批判的方式,他试图把美学思想蕴含的感性思想与理性统一起来,希望在感性中寻求人类的自由。虽然他把美学思想规范成标注化、实证化、统一化认识,企图打破了理性研究中存在的实证主义的缺陷,但是,却陷入感性抽象的视域。The social critical theory of Frankfurt school has a strong realistic pertinence, which reflects the characteristics of the times in the 1830s. About the Frankfurt school’s political views, mainly reflected in Horkheimer and Adorno, Marcuse et al. Critique of mass culture theory in. The Frankfurt school is known as the representative of the new Marx doctrine, they break the positivism, re-examine the social status from the perspective of anti-positivism. The Frankfurt school not only inherited the relevant theories of the young Hagel School, but also influenced by the irrational thoughts of Schopenhauer and Nietzsche, but also absorbed the Neo Kantian theory and the critical theory of culture of the United States. Among them, the 1844 Manuscript of economics and philosophy of Marx’s early works (hereinafter referred to as the >Manuscript<) of the concept of alienation in the Frankfurt school is most profound, they use it as the foundation, the system of social critical theory created a set of characteristics, and thus into the capitalist ideology, the Frankfurt school theorists in the eyes that is a sign of critical theoretical characteristics, critical theory is higher than that of philosophy, and the formation of opposition and philosophy. The critical theory of the Frankfurt school criticizes all existing things, and at the same time, the pursuit of the truth of all things is returned to the thing itself. In nineteenth Century 30 s, the Frankfurt school’s critical view began to change, when the western workers’ movement is in the low period, the rapid rise of totalitarian fascism in Europe, in this context, the research focus of Frankfurt school theorists is not the proletariat has a strong belief in the revolution, and turned to the working class study on the ideology, enter the >Manuscript< of the working class from the perspective of sympathy and concern. They try to arouse people’s rational awakening, to break the positivism thinking mode. In the >Dialectics of enlightenment<, Horkheimer and Adorno pointed out that since the enlightenment, the rationality of human has made some achievements, but at the same time, the fall of human rational positivism thinking mode, in the modern industrial society, human rational thinking and reflection, in order to become a slave, became the tool, the rational is not in service to the people, but as for the interests of human beings means rational behind is a trading power for money, is a drama, is a kind of social landscape. Reason has lost the meaning of striving for the freedom of human beings, not loyal servant, but the ruler of mankind. In this regard, the Frankfurt school theorists in the study of the advanced culture of the industrial society, popular culture and other issues, they are around the study of the issue of rationality. They criticize the whole ideology by criticizing the capitalist industrial culture. Critique of capitalist ideology in schools in Frankfurt, we can understand the >Manuscript< of national economists criticism, Marx criticized the principle of economic rationality, followed by national economists whether science, whether real, whether conforms to the interests of workers. The Frankfurt school theorists of this so-called principle of economic rationality, a deep thinking, reveals the capitalism behind the economic rationality and human rights classification is covered by personal economic interests and personal problems. From the perspective of the Frankfurt school, the author explores the rational understanding of the rational meaning behind the rational principle of capitalist economy. Thus, study on the rational problems become a research path of Frankfurt School theorists new. In order to study the problem of rationality, Marcuse and Fromm analyze the theory of alienation in the manuscript, to explore what is human rationality? How can human beings remain rational? They conducted in-depth of human nature, and absorb the >Manuscript< theory of alienation, the scope of the study but not limited to product of labor alienation >Manuscripts< involved, but the alienation view to expand industrial culture and other human life field, reveals the real life. There are many aspects of alienation. Marcuse’s research on the alienation of labor in the manuscript, the return to the reality of the work, pointed out that the human labor attributes do not belong to their own reasons, what is lost in the end? They believe that the separation of labor and human nature is rooted in the loss of individual freedom. In addition, they regard Marx’s research on the relationship between man and labor as a reflection of the rational reflexivity. Marcuse, Marx and Fromm that they like, standing in such a rational perspective, they are rational foundation of respect for human values, emphasizing the initiative and freedom of personality thinking and caring life and living conditions, thus their common people into the humanitarian perspective. Marcuse and Fromm tried to arouse people’s new understanding of the nature of human beings in the perspective of humanism, to arouse people’s conscience, to construct ethical values, and to restrict people’s activities. They pay close attention to the real life and criticize the problems in real life. In real life, they investigate and analyze the development of individual freedom. Through the investigation of the degree of freedom of personality in real life, we can judge whether the rationality of the human being is reasonable, whether it is free or not. Schmidt inherited the new topic proposed by Marcuse and Fromm. In his book >the concept of nature< by the author of the book, the author holds that the understanding of the problem of real life by human beings is the study of the relationship between man and nature in the book of the nature of the book by the author of the book, which is based on the concept of nature by the author of the book, by the author of this thesis. In this case, the author of the thesis is a study of the relationship between man and nature in the book of nature of the book. Schmidt inherited the understanding of the relationship between man and nature, and on this basis, the practice is to connect the relationship between man and nature of the intermediary bridge. However, Schmidt did not pay too much attention to people’s practical activities that focus on reality not just practice, the most important is the >perceptual ideas manuscript< in Schmidt, the >Manuscript< in the perceptual thinking and reality activities together, that emotional reality is the human activities to seek truth standard, Schmidt the emotional problems with real life, pay close attention to people’s emotions and feelings. From this we can see that Schmidt is also involved in the humanitarian perspective of Marcuse. Therefore, Schmidt’s perceptual activities, and finally into the humanitarian perspective. In the study of the Frankfurt school, the study of sensibility and emotion is incorporated into the study of aesthetics. Through people’s understanding of the beauty of things, to analyze personal emotions and other issues. He pursues the root of the emotion, and excavate the emotional thought contained in the aesthetic thought. Wilmer’s aesthetic thought and aesthetic thought of >Manuscript<, >Manuscript< pointed out that >labor produce beauty< Marx believes that the source of human aesthetic thoughts on human labor in the labor process, people through the five senses, the understanding of the United States, Marx stressed that the relationship between the individual and the people on the understanding of differences of aesthetics everyone, the perception of beauty is different. Wilmer emphasized the popularity of aesthetic thought, and thought that the unity of people’s aesthetic thought is the unity of aesthetics after the collision between people. From this, the unified aesthetic standard is constructed. It can be seen that the aesthetics of silence is a process of negation and criticism. The way of Wilmer’s pursuit of reason is actually a way of criticizing and criticizing. He tries to unify the perceptual thought and reason contained in the aesthetic thought, and hopes to seek the freedom of human beings in sensibility. Although he has standardized the aesthetic thought into annotation, positivism and unification, he tried to break the limitation of positivism in the study of rationality, but it was in the visual field of sensibility. [Author’s translation]Zhang_Tengwen_2017No Copyno copy existent / keine Kopie vorhandenno download and copy possibleZhang_Tengwen_2017no access / nicht zugänglichTengwen ZhangDissertations / DissertationenDissertations / Dissertationen